Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, John 3:1-15. The love of God, the source of human salvation, John 3:16. Who are condemned, and who are approved, John 3:17-21. Jesus and his disciples come to Judea, and baptize, John 3:22. John baptizes in Aenon, John 3:23, John 3:24. The disciples of John and the Pharisees dispute about purifying, John 3:25. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, John 3:26-36.
CHAPTER 3.
A specimen is given of the kind of belief produced in the Jews of Jerusalem and of the manner in which Jesus dealt with it.—ἦν δὲ ἄνθρωπος, the Syriac adds “there,” i.e., at Jerusalem. ἄνθρωπος is simply equivalent to τις, and does not point back to the ἄνθρωπος of the preceding verse. He is described as ἐκ τῶν φαρισαίων that we may the better understand what follows. He belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul. It is a mistake to suppose that all who belong to a mischievous party in a Church are themselves mischievous: it is also a mistake to ascribe without inquiry the goodness of individuals to the influence of their party.—Νικόδημος ὄνομα αὐτῷ. Many Jews had now Greek names. Lightfoot quotes from the Talmud passages which show that a certain Bonai surnamed Nicodemus was a disciple of Jesus, and that he lived through the destruction of Jerusalem, but lost in it all his wealth. He is, however, very doubtful whether this is the Nicodemus of this passage. He is further described as ἄρχων τῶν Ἰουδαίων, a member of the Sanhedrim. See John 7:50, where he appears in the Sanhedrim. Luke 14:1 speaks of one τῶν ἀρχόντων τῶν φαρισαίων. See also Luke 18:18; Luke 8:41; Matthew 9:18.
Meyer's Critical and Exegetical Commentary on the New Testament
John 3 Introduction
CHAPTER 3
John 3:2. Instead of αὐτόν, the Elzevir has τὸν Ἰησοῦν, in the face of decisive testimonies. The beginning of a new section and of a church lesson.
John 3:2. The position of δύναται immediately after γάρ (Lachm. Tisch.) is supported by preponderating testimony.
John 3:5. For τ. θεοῦ Tisch. reads τῶν οὐρανῶν, upon ancient but yet inadequate testimony (א* Inst. Hippol. etc.).
John 3:13. ὁ ὢν ἐν τ. οὐρ.] wanting in B. L. Tb. א. 33. Eus. Naz. Origen; deleted by Tisch. But these mysterious words may easily have been regarded as objectionable or superfluous, because not understood or misunderstood; and there was nothing to suggest the addition of them.
John 3:15. μὴ ἀπόληται, ἀλλʼ] is deleted by Tisch. after B. L. Tb. א. Min. Verss. Fathers. Rightly so; it is an addition borrowed from John 3:16.
The readings ἐπʼ αὐτόν (Lachm.), ἐπʼ αὐτῷ and ἐν αὐτῷ (Tisch.), have indeed less support than the received εἰς αὐτόν, but this latter forced itself in as the most current form of expression, and ἐν αὐτῷ is, following B. Tb. Codd. It., to be preferred.
John 3:19. The order αὐτῶν πονηρά has preponderating evidence in its favour.
John 3:25. The Elzevir has Ἰουδαίων instead of Ἰουδαίου, in the face of decisive testimony. The plural evidently was inserted mechanically.
John 3:31 f. The second ἐπάνω πάντων ἐστι has against it very weak testimony, viz. D. א. Min. and some Verss. and Fathers. But the following καί (bracketed by Lachm., deleted by Tisch.) is omitted not only by the same testimonies, but also by B. L. Min. Copt. Pers., and must be regarded as an interpolation, the absence of which originally led more easily to the omission of ἐπάνω π. ἐ.
John 3:34. ὁ θεός after δίδωσιν is wanting in B. C.* L. Tb. א. Min. 3 :Brix. Cyr.; bracketed by Lachm., deleted by Tisch. A supplying of the subject, which seemed uncertain.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 3:1-21.
Joh 3:1-21.
NIGHT INTERVIEW OF NICODEMUS WITH JESUS.
1, 2. Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.
A man of the Pharisees - A Pharisee. See the notes at Matthew 3:7.
Nicodemus, a ruler of the Jews - One of the "Sanhedrin," or great council of the nation. He is twice mentioned after this as being friendly to our Saviour; in the first instance as advocating his cause, and defending him against the unjust suspicion of the Jews John 7:50, and in the second instance as one who came to aid in embalming his body, John 19:39. It will be recollected that the design of John in writing this gospel was to show that Jesus was the Messiah. To do this he here adduces the testimony of one of the rulers of the Jews, who early became convinced of it, and who retained the belief of it until the death of Jesus.
Nicodemus, a ruler of the Jews - One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who lived in the time of Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking.
In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him, Joh 3:1-21. II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.